Introduction to Colossians 3

In Colossians 3, the Apostle Paul pivots from doctrinal exposition to practical application, presenting one of Scripture’s most profound descriptions of the transformed Christian life. This chapter serves as a masterful bridge between theological truth and everyday living, showing how our position in the Messiah should reshape every aspect of our existence.

The chapter unfolds like a spiritual wardrobe change, where Paul instructs believers to “put off” the old self and “put on” the new, painting a vivid picture of practical holiness grounded in our union with the Messiah. This imagery resonates deeply with both ancient and modern readers, making it a crucial text for understanding the practical outworking of our faith.

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Context of Colossians 3

Within the letter to the Colossians, chapter 3 marks a significant transition. The first two chapters established the supremacy and sufficiency of the Messiah, countering the heretical teachings that threatened the Colossian church. These false teachings included elements of Jewish legalism, Greek philosophy, and early forms of Gnosticism that emphasized secret knowledge and strict ascetic practices.

Having laid this christological foundation, Paul now demonstrates how the Messiah’s supremacy transforms daily life. This follows his typical pattern of moving from doctrine (chapters 1-2) to duty (chapters 3-4), from the indicative (what God has done) to the imperative (what we should do). This pattern appears throughout his letters, notably in Romans 12:1-2 and Ephesians 4:1.

In the broader biblical narrative, Colossians 3 echoes themes from the creation account, where humanity was made in God’s image, through the exodus narrative of putting off old identities and putting on new ones, to the prophetic visions of new creation. It anticipates the final transformation of believers into the image of the Messiah, making it a crucial text in understanding God’s redemptive work.

Ancient Key Word Study

• Ἄνω (anō) – “above” (v. 1,2)
  This term carries spatial and metaphorical significance, referring not merely to directional “up” but to the realm of divine reality. In ancient Greek thought, it often contrasted the eternal with the temporal. Paul uses it to orient believers’ minds toward heavenly realities rather than earthly concerns.

• Νεκρώσατε (nekrōsate) – “put to death” (v. 5)
  This aorist imperative verb conveys decisive action. Unlike words suggesting gradual change, this term demands immediate, decisive execution. It shares its root with “mortify” and implies a violent severing of life from sinful practices.

• Ἀπεκδυσάμενοι (apekdysamenoi) – “having put off” (v. 9)
  A compound word combining “away from” and “to strip off clothes,” this term was used for stripping off armor or old garments. Paul employs it metaphorically for completely removing old behavioral patterns.

• Ἐνδύσασθε (endysasthe) – “put on” (v. 12)
  This verb, related to clothing oneself, was often used in mystery religions for assuming the characteristics of a deity. Paul transforms this concept to describe Christians taking on the Messiah’s characteristics.

• Σπλάγχνα (splagchna) – “compassion” (v. 12)
  Literally referring to internal organs, this word evolved to signify deep, gut-level emotional responses. Hebrew thought located emotions in the internal organs, making this term particularly meaningful for Jewish readers.

• Βραβευέτω (brabeuetō) – “rule” (v. 15)
  Originally used in athletic contexts for the action of an umpire or referee, this word pictures peace as an active arbiter in believers’ hearts, making decisions and settling disputes.

• Εὐχάριστοι (eucharistoi) – “thankful” (v. 15)
  This term, from which we get “Eucharist,” encompasses more than gratitude—it suggests a state of being characterized by recognition of grace, leading to joy-filled response.

• Λόγος (logos) – “word” (v. 16)
  While familiar from John’s Gospel, here it specifically refers to the teaching about the Messiah. The term carried rich philosophical meaning in Greek thought while maintaining Hebrew concepts of active, powerful divine speech.

Compare & Contrast

• Verse 1: “If then you have been raised with the Messiah, seek the things that are above”
  The conditional “if” (εἰ) here actually assumes the condition’s truth, equivalent to “since.” Paul could have used ἐάν for a hypothetical condition but chose εἰ to emphasize certainty. The verb “seek” (ζητεῖτε) is present tense, indicating continuous action, rather than the aorist which would suggest a one-time effort.

• Verse 2: “Set your minds on things above, not on earthly things”
  The verb φρονεῖτε (“set your minds”) was chosen over νοέω (merely to think) because it encompasses both thought and resulting action. This word choice emphasizes holistic transformation rather than mere mental assent.

• Verse 3: “For you died, and your life is hidden with the Messiah in God”
  The perfect tense of “is hidden” (κέκρυπται) suggests a past action with continuing results. Paul could have used the aorist to indicate a simple past event but chose perfect tense to emphasize ongoing reality.

• Verse 5: “Put to death, therefore, whatever belongs to your earthly nature”
  The aorist imperative νεκρώσατε demands decisive action, contrasting with present tense which would suggest gradual process. This grammatical choice emphasizes the urgency and decisiveness required in dealing with sin.

• Verse 12: “Put on then, as God’s chosen ones, holy and beloved”
  The word order in Greek emphasizes “chosen ones” (ἐκλεκτοὶ) by placing it first, highlighting identity before action. Paul could have led with the command but chose to ground it in their status.

• Verse 15: “Let the peace of the Messiah rule in your hearts”
  The verb βραβευέτω (“rule”) was chosen over ἄρχω (general ruling) because it specifically refers to athletic adjudication, suggesting active mediation rather than mere governance.

• Verse 16: “Let the word of the Messiah dwell in you richly”
  The verb ἐνοικείτω (“dwell”) suggests permanent residence rather than temporary staying (παροικέω). This choice emphasizes the permanent, transformative nature of Scripture’s influence.

Colossians 3 Unique Insights

The chapter presents a fascinating interplay between positional and practical holiness. Paul’s use of clothing metaphors wasn’t arbitrary—it likely drew from early Christian baptismal practices where new converts would remove old clothes before baptism and don new white garments afterward. This physical ritual symbolized the spiritual reality Paul describes, making the teaching particularly vivid for first-century readers.

The household code section (verses 18-25) reflects common Greco-Roman household management literature but transforms it through Christian theology. Unlike secular codes that emphasized maintaining social order, Paul grounds relationships in the Messiah’s lordship. This was revolutionary in a society where household relationships were based on power and social status.

The concept of “hidden life” (verse 3) draws on multiple theological threads. It echoes the Jewish concept of nistar (hidden things of God) while challenging Greek philosophical notions about visible reality. This hiddenness doesn’t suggest isolation but rather security and protection, like a treasure protected in a vault or a life protected in the ark during the flood.

The command to let peace “rule” or “umpire” (βραβευέτω) in verse 15 provides a fascinating glimpse into early Christian conflict resolution. Paul envisions peace acting as an active referee in believers’ hearts, making decisions about thoughts, actions, and relationships. This athletic metaphor would have resonated powerfully in the ancient world where games and competitions played a central role in culture.

Colossians 3 Theological Implications

This chapter presents a sophisticated understanding of Christian transformation that balances divine and human action. While our position in the Messiah is secure (“you have died,” “you have been raised”), we’re called to actively participate in our transformation (“put to death,” “put on”). This interplay between indicative and imperative forms the backbone of New Testament ethics.

The concept of corporate identity features prominently. The “new self” being renewed in knowledge according to its Creator’s image (verse 10) echoes Genesis while pointing forward to ultimate restoration. This renewal isn’t merely individual but creates a new humanity where social distinctions lose their divisive power (verse 11).

Connections to Yeshua
The chapter’s entire framework depends on union with the Messiah. Our “hiding” with Him (verse 3) echoes His own hidden years in Nazareth and anticipates our future revelation with Him in glory (verse 4). The putting off/putting on imagery reflects His death and resurrection, making our transformation not just imitation but participation in His redemptive work.

The peace that should rule in believers’ hearts (verse 15) is specifically “the peace of the Messiah”—the same peace He promised His disciples in John 14:27. This suggests that Christian community should embody the shalom that the Messiah established through His cross (Colossians 1:20).

Colossians 3 Scriptural Echoes

This chapter resonates deeply with creation themes from Genesis. The renewal of the image of God (Genesis 1:27) appears in verse 10, while the removal of social barriers echoes the pre-fall unity of humanity. The command to “put to death” sinful practices recalls יהוה’s command to Israel to destroy the Canaanites completely, suggesting total separation from sin.

The clothing metaphor appears throughout Scripture, from the LORD clothing Adam and Eve (Genesis 3:21) to the prophet’s call to “put on beautiful garments” (Isaiah 52:1). This imagery culminates in Revelation’s picture of the saints clothed in white (Revelation 7:9).

The household code parallels similar passages in Ephesians 5:22-6:9 and 1 Peter 2:18-3:7, suggesting a common early Christian teaching tradition. These codes reframe Greco-Roman household management through the lens of the Messiah’s lordship.

Colossians 3 Devotional

Take time today to conduct a spiritual wardrobe inspection. What old patterns of thinking or behavior are you still wearing? What aspects of the Messiah’s character do you need to “put on” more intentionally? Remember, this isn’t about striving in your own strength but about living out the reality of who you already are in the Messiah.

Consider how your hidden life with the Messiah affects your visible life in the world. Just as a tree’s unseen roots determine its visible fruit, your secret life with God shapes your public witness. Are you nurturing this hidden life through prayer, meditation on Scripture, and quiet communion with God?

The peace of the Messiah is meant to referee your heart’s decisions. When facing choices or conflicts today, pause and ask: What verdict does His peace give? Which choice aligns with the character of the Messiah you’re called to reflect?

Did You Know

• Did you know that the term “put off” (ἀπεκδυσάμενοι) in verse 9 was used in ancient athletic contexts for stripping off clothes before competition? Athletes would completely disrobe to compete unencumbered—a powerful image of how thoroughly we should remove old sinful patterns.

• Did you know that the command to “let the word of the Messiah dwell in you richly” uses language that typically described wealthy people living in luxurious homes? Paul’s point is that Scripture should have abundant, lavish residence in our hearts.

• Did you know that the “rule” of peace (βραβευέτω) in verse 15 comes from ancient athletic games where an umpire would make decisive calls? This suggests that God’s peace should actively arbitrate our decisions and relationships.

• Did you know that the “compassionate hearts” mentioned in verse 12 literally translates as “bowels of mercy”? Ancient peoples located emotions in the internal organs, particularly the bowels, considering them the seat of deep feelings.

• Did you know that the household code in verses 18-25 radically departed from contemporary Greco-Roman codes by addressing wives, children, and slaves directly as moral agents? This was revolutionary in a society where only free male heads of households were considered fully responsible persons.

• Did you know that the term for “thankful” (εὐχάριστοι) in verse 15 is related to the word we translate as “Eucharist”? It suggests that gratitude should characterize our entire lives, not just our worship services.

• Did you know that the concept of being “hidden with the Messiah in God” (verse 3) uses language reminiscent of the Holy of Holies in the Temple? Just as the ark was hidden behind the veil, believers’ true lives are securely hidden in God’s presence.

• Did you know that the renewal “according to the image of its creator” (verse 10) uses language that exactly parallels the Septuagint’s translation of Genesis 1:27? This deliberate echo suggests that salvation involves nothing less than new creation.